Religion, Race, and Feminism in an Era of Elusive Enlightenment by Salaam Green

The warrior spirit is not only the coherent ability to resist circumstances outside of one’s making; but the ability to fight the war within all of us thus managing discomfort and chaos with the force of authenticity.

Recently an enlightened friend on social media reminded me of the importance of not only portraying an awakened consciousness in the fight towards enlightened morays in an age of fascist’s dictatorships but actually waking up to unresolved veracities.

Hurriedly, I searched for a working definition of enlightenment consistent with my Christian beliefs. I finally found several however, none exactly measured up to the values that are interlaced within scriptures and thus are founding principles of Christianity and religious fundamentals.

Continue reading “Religion, Race, and Feminism in an Era of Elusive Enlightenment by Salaam Green”

The Last Man on Earth, Noah, and the Fantasy of Humanity’s Destruction by Elisabeth Schilling

blue fleurThere are quite a few post-apocalyptic shows out these days. The Last Man on Earth is one example, a television series that is set in 2020, a year after a deadly virus has wiped (almost) everyone out. A handful of people have natural immunity, which the main character, Phil (Will Forte) soon discovers after spray painting billboards across the U.S. with the message “Alive in Tuscon.” It seems to be a lonely life for Phil before he realizes he isn’t really the only person left alive, but he can choose any mansion to live in, drive any car on the empty, open roads, and the grocery stores are abandoned for his taking (only non-perishables are really edible though). There are downsides such as no electricity, no running water, and an end to all of the other modern-day conveniences that an urbanite would be used to, which were, in the past, handled by “someone else.” It would be much better if a farmer or botanist were left behind, but I guess it is supposed to be relatable to most of us.

Watching this show has compelled me to think about other apocalypses in sacred literature, mainly Noah and the global flood. I always have thought it was rather chilling that gods were created to be such harsh punishers of humankind. In the Qur’an, this story is used as one of many examples of the communities that were sent a messenger but disobeyed and so endured the promised wipe-out. It always seemed strange to me that God would be discussed to be so violent when the immediate messages in these literatures were that human beings should be kind, charitable, and moderate with each other. Continue reading “The Last Man on Earth, Noah, and the Fantasy of Humanity’s Destruction by Elisabeth Schilling”

The Coming of Spring: Reflections on Pesach and Judaism by Ivy Helman

meandminiIt is, I think, quite common knowledge that most Jewish holidays relate to the seasonal cycles of the Earth.  Sukkot celebrates the fall harvest.  Chanukah sheds light on the winter darkness.  Tu B’Shevat marks the end of the dry season and so begin the prayers for rain in Israel.  For Purim, we throw off our winter doldrums and let off a little steam to settle our cabin fever.  Pesach is no exception: welcome spring: birth, renewal and even creation.  The leaves return to the trees, baby animals are born, flowers bloom, warmer weather arrives and somehow the possibilities of the coming summer are endless.

In fact, the associations between Pesach and spring are many.  Arthur Waskow in Seasons of Our Joy explains the origins of the connections (pages 133-139).  There were probably two different seasonal celebrations – one of shepherds and one of farmers – that came together around the time of the Babylonian exile into one festival which we can see in Exodus 12 – 13: Pesach.  Farmers in preparation for the harvest of spring wheat cleared out the old crumbs and fermentations of the last year to make room for the new.  Shepherds celebrated the arrival of baby sheep and their flock’s fertility in general by slaughtering a sheep, putting its blood on their tents and dancing around a fire.   Continue reading “The Coming of Spring: Reflections on Pesach and Judaism by Ivy Helman”

Painting a Goddess of Grief by Angela Yarber

In many ways, I’ve thought of the myriad Holy Women Icons I’ve painted as mediators, guides who accompany us, women who have shown us the way. Whether they enliven us to create, inspire us to sustain, or embolden us to empower, these holy women have taught me to rage, praise, hope, endure, persist, love, and laugh. Recently, though, I discovered that none of the Holy Women Icons I’ve researched, written about, or painted have helped me to grieve. Surely, many have experienced grief, or give us tools for coping with the grieving process, but no Goddesses of Grief filled my heart when I needed it most.

Last month, amidst my worries about walls and bans and words that exclude, grief came along and sucker punched me in such a way that I continue to grasp for mediators, guides, and ways to cope amidst tremendous sadness. On March 6, 2017 my little brother, Carl, died. An addict for much of his adulthood, his recent addiction began spiraling out of control over a year ago and he refused to go to rehab. My family worked hard to try and reach out to him, to open him up, to offer him support, but he refused to let anyone in, drowning his anguish in blackouts and overdoses. Though we filled his life with tremendous love, he also experienced pain—externally and internally—that he never shared with anyone. The drug of choice for the past year—duster—runs the risk of cutting off the oxygen to the brain every time it is used; in fact, there are instances of people dying the first time using duster. And this is precisely what happened when my mother found my brother. My beloved single-mom, Mary, became Our Lady of Sorrows, as she held the lifeless body of her 33 year-old son. Our lives will never be the same and the grief is overwhelming. Continue reading “Painting a Goddess of Grief by Angela Yarber”

Sedna in Spring by Anna Marie Laforest

With the Sun in Aries and then Taurus from late March through mid-May, representing Spring and the renewal of all things creative, it is a good time to think about the evolution of the goddess Sedna who created the walruses, seals, and new kinds of fish to feed her Inuit tribe which until then had to make do with bearberries, seaweed, and arctic moss. Sedna’s name means “provider of food,” but of course her creations came at a very dear price.

Her father, in a moment of patriarchal panic, cut off her fingers to separate her from their lifeboat kayak during a storm in which he could only think to save himself, as he was the chief of the tribe. As Sedna fell deeper and deeper into the sea, she was surprised that, instead of feeling frightened, she felt more like her real self than ever before. She saw her father (who had lied about killing her first love) and the “bad crow” husband he had selected for her instead, for who they were, and she saw her fingers, as they tumbled down with her, turn into wondrous, powerful animals.  

When she got to the bottom of the sea, her bones had been purified by her blood and the salt water of her tears, and her skeleton was radiant.  She quickly put on body weight, of a sea kind, and with the help of her sea-children she made herself ruler of the under-water world. Continue reading “Sedna in Spring by Anna Marie Laforest”

Eros, Caritas, and Relationship by Chris Ash

Christy CroftIn 2011, the Anglican Theological Review published arguments for and against same-sex marriage. “A Theology of Marriage including Same-Sex Couples: A View from the Liberals,” co-written by Deirdre Good, Cynthia Kittredge, Eugene Rogers, and Willis Jenkins, presents a rationale for same-sex marriage that is surprisingly traditional, grounded in scripture and doctrine, understood and interpreted “in the company of patristic interpreters as well as in the company of readers long silenced by the tradition.” Part of the liberal view explores the relationship between eros and caritas, and how the marriage vows, which “mark marriage as an arduous form of training in virtue,” teach us to love and “offer a means by which God may turn eros into charity.”

As someone for whom eros is both a modality of intimate communion and manifest expression of divine love, the idea that it would need to be transformed into something less sensual, more socially acceptable, seems an arbitrary sanitization that positions eros as untamed and dangerous, in need of redemption by sexless ideals of Christian charity. Admittedly, my aversion to scrubbing eros of its rawness likely comes from my own understanding of the word, which might differ from that of traditional Christian theology, and which is inherently tied to the ways in which I’ve known the divine more deeply through expansive, mystical, erotic experiences that engaged my every sense in the coolness of rivers and grazing touch of mountain breezes.

We know through the body; we sense through our skin and parts and cells and perceive through nerves and fibers and tissue – seismic shocks of color and sound reverberating through our beings in the abstract, or the specific, deep, and warming awareness of divine love washing over our grief, fear, or loneliness. Each of these teaches us about the nature of the universe and of love, about bodies and subjectivity, and (by extension) about God and God’s action in the cosmos. My experience of eros – of the sensual explosion of erotic energy that makes me tremble, lays gooseflesh across every inch of me, and takes my breath as it rises inside my chest and belly – is not limited to sexuality, but comes through nature, art, song, movement, and touch. It is my primary way of experiencing divine love, and needs no purification. Continue reading “Eros, Caritas, and Relationship by Chris Ash”

Trump’s Misogyny – A Case for the Contempt-Oriented Personality by Stephanie Arel

stephanie-arel

In the quotes below, you will briefly encounter the words of Donald Trump throughout the years as he has commented on women. You might have read or heard many of these, as I have. Reading them still brings a chill to the spine (please be warned of the misogynist language that follows).

“You know who’s one of the great beauties of the world, according to everybody? And I helped create her. Ivanka. My daughter, Ivanka. She’s 6 feet tall; she’s got the best body. She made a lot money as a model—a tremendous amount.” 2003 Howard Stern Interview

“My favorite part [of ‘Pulp Fiction’] is when Sam has his gun out in the diner, and he tells the guy to tell his girlfriend to shut up. Tell that bitch to be cool. Say: ‘Bitch be cool.’ I love those lines.” 2005 TrumpNation: The Art of Being the Donald

“If Ivanka weren’t my daughter, perhaps I’d be dating her.” March 6, 2006 The View

“While ‪@BetteMidler is an extremely unattractive woman, I refuse to say that because I always insist on being politically correct.” Oct 28, 2012 Twitter

Rosie O’Donnel is “crude, rude, obnoxious and dumb.” July 11, 2014 Twitter

“Why is it necessary to comment on [Ariana Huffington’s] looks? Because she is a dog who wrongfully comments on me.” April 6, 2015 Twitter

I hesitated to start this post with such deprecatory quotes related to women and women’s bodies. Yet, forgetting or camouflaging the misogyny that this administration represents is egregious. These quotes indicate a truth about Trump’s opinion of women: women are to be controlled, possessed, and disparaged. These snippets into Trump’s posture toward women exhibit his misogyny, his disgust of women, and ultimately, his own self-contempt.

Continue reading “Trump’s Misogyny – A Case for the Contempt-Oriented Personality by Stephanie Arel”

Modern Matricide by Sara Frykenberg

Many feminist theologians powerfully and convincingly ague that racist, capitalistic hetero-patriarchy is matricidal, as are its religions. Mother-murder takes a variety of forms, including:

  1. Suppression of mother goddesses/ the mother goddess through establishment of patriarchal religion,
  2. Erasure and appropriation of goddesses and female power figures in myth and historical accounts (i.e. the goddess Eostre),
  3. Recasts of goddesses into monster roles—the ‘monsterization’ of female power (i.e. Medusa, Kali, Dark Pheonix, etc.),
  4. Description of “original,” “world building” matricide, vivid with violent dismemberments, mythically and psychologically (i.e. Tiamat),
  5. Allegorizing of androcentric philosophical ideals through gendered symbols which demonize the mother, contrasting her “dark cave” with “the light of reason” (i.e. Plato’s Cave – thank you Carol for this insight),
  6. The demonization, discrediting, and, in some cases, extermination of midwives/ midwifery (i.e. through ‘witch’ burnings),
  7. Medicalization of pregnancy and childbirth—the disabling of childbirth, etc..

This is a too short list for a wealth of feminist knowledge on the subject of matricide: its pages and exemplars filling up books, databases and blogs with evidence for a misogyny, matricide and “theacide,” that the mainstream media is quick to trivialize and ignore.

In the wake of “Trumpcare’s” (or “Ryancare’s” if you prefer) recent false start,* I find it necessary to re-member this crime and re-contextualize matricide in the battle for health care rights.

In a recent CNN Politics article, Tami Luhby describes, “Essential health care benefits and why they matter.” The Affordable Care Act (aka Obamacare) required insurance plans to cover several “essential benefits,” including things like hospitalization, prescription drug coverage, pediatric services, and, maternal and new born care. Trumpcare, unsurprisingly, is working to dismantle these regulations.

Multiple liberal media sites circulated an image of the POTUS and VPOTUS’s meeting with the conservative Freedom Caucus regarding the health care bill, captions of which captured the gross irony: a room full of (mostly white) men in suits is debating women’s health care with nary a woman in sight. A patriarchal power decides (again) what to do about its mothers, and they propose: no more mandatory prenatal care or new born care. The reasons for which go straight to the heart of white supremacist, capitalist kyriarchy.

Republican Representative John Shimkus explains, responding to a question regarding what he “took issue with” in the ACA by asking in turn, “What about men having to purchase prenatal care… I’m just, is that correct… and should they?” Why should men have to pay? Made infamous for his remarks in many circles, Shimkus’ comments betray a common understanding of reality:

We shouldn’t have to pay for each other—capital is the priority.
We shouldn’t have to take care of each other (like mothers care)
We are not responsible for you (like mothers are)
We are independent, not dependent (upon a mother)
We are individual (not interrelational)
We should not have to care about the “other” (even if that “other” is more than half the population and literally “bears” the future of of our species.)
“We,” is not concerned with/ is not a woman, a child, a mother.

 If the United States lead the way in maternal health, if women had paid leave, if their partners/ spouses also had leave to help raise the next generation, I would still find the repeals of these protections reprehensible. But the fact of the matter is, the US is falling fall behind other industrialized nations—its maternal death rates rising despite the opposite global trend. The national average was 28 deaths per 100,000 live births in 2013, and 25 in 2015. Texas has a particularly high maternal death, growing alarmingly from 18.6 to 30 deaths per 100,000 live births from 2011-2014. USA Today provides important comparative data, reporting “That’s significantly higher than Italy (2.1 deaths per 100,000 live births), Japan (3.3) and France (5.5), and more in line with Mexico (38.9) or Turkey and Chile (15.2), according to World Health Organization statistics.” In light of this data (and other facts of the bill), I cannot respond to Trumpcare with anything but rage and disgust.

Reading different articles about this mortality trend, I was struck by one article in particular that reminded its readers that 25, 28 or 30 in 100,000 isn’t really that many people. ‘Not that many people’ are needlessly dying in a country that has the technology and resources to prevent such death. Not that many people’s lives are impacted—so why should I have to pay for them? Matricide and misogyny are alive and well in our health care system.

I am reading an important book this semester called, Love the Sin: Sexual Regulation and the Limits of Tolerance by Janet Jacobsen and Anne Pellegrini for one of my classes. In the text the authors remind us that people are selectively minoritized to serve particular political ends and uphold notions of a false dominant majority who is actually the minority.

I also read a powerful the chapter, “Looking Back But Moving Forward: The Radical Disability Model,” in Diability Politics & Theory, by AJ Withers—a work of Crip Theory. Here, Withers problematizes the category of “disability” as an arbitrary and socially constructed label (as opposed to impairment) which extends benefits to some in such ways as to deny benefits for many. Withers then warns readers that as long as the label exists, those who were once considered disabled (women, homosexuals and racialized people) are under constant threat of being reclassified and restigmatized in this way. I found the warning particularly chilling and eye opening, recalling how I (and other parents) accessed my own benefits when on maternity leave: by going on disability.

Trump(anti)care didn’t pass. But rather than read this as a victory, I want to reiterate a colleague’s post the day after the ‘defeat:’ the bill didn’t pass because it wasn’t ‘conservative’ enough for the Republican dominated Senate. This was a false start* in the modern renewal of ancient matricide.

Facing the realities of this death-dealing impulse, however, I want to declare that I re-member these mothers, women and goddesses. We re-member; and we will resist.

Coming in the Back Door by Jessica Bowman

“I’m not ready to make nice
I’m not ready to back down
I’m still mad as hell, and I don’t have time
To go ’round and ’round and ’round
It’s too late to make it right
I probably wouldn’t if I could
‘Cause I’m mad as hell
Can’t bring myself to do what it is
You think I should”

(Dixie Chicks, 2009)

The quote listed above is the lyrical reaction of the music group the Dixie Chicks in response to the backlash of lead singer Natalie Maines public criticism of then US president George Bush and US military involvement in the Middle East during a music concert in the UK. Because the concert was televised, her criticism reached millions of people. As a result of her words, the band experienced extreme repercussion which included death threats and all of their songs being banned from the major radio networks in the US for an extended period of time. These song lyrics are a prime example of art being used as political activism and its effectiveness to make the point using peaceful means.  Women have learned that if they are not allowed to enter through the same door, the front door, as the one intended for men they will find another way. Continue reading “Coming in the Back Door by Jessica Bowman”

Finding Quantum Magic with the Wicked Witch by Barbara Ardinger

When El Presidente decided his war against his people was insufficient, his toadies began throwing very, very tremendous bombs at the university. When one of those very, very tremendous bombs blew up the university library, pages from exploded books floated far out into the country. Some of them spiraled down and landed on the wicked witch’s farm. Among the refugees driven away by this attack upon learning and knowledge were Professor Schroedinger, who had once owned a cat, and Professor Heisenberg, who had proposed that one could know either where a cat was going or how fast it was traveling, but not both. The two physicists and many other new refugees were welcomed by those who had escaped earlier, among whom were displaced performance artists, philosophers, musicians, and scientists.

The wicked witch and the senior refugees called a meeting the next day. As people from other farms arrived, the two ravens, Kahlil and Hamilton, also flew in to attend. Everyone gathered in the field where they had magicked the scarecrow.

“My friends,” said the witch to the crowd of newcomers, “you’re welcome here,” she looked around, “though I have no idea where you can sleep. It’s already too crowded. All the farms, indeed, all the small towns past the woods and the river are also overcrowded. Is the capital city empty?”

“It’s nearly empty of people,” said Professor Schroedinger. “It’s just ruins and rubble.”

Kahlil the prophetic raven had been walking around the circle looking for handouts. “Yo, folks,” he said, “like I been sayin’, you’re all in a world a hurt. Yer El Presidente’s got most a th’ army, but since he decided to destroy learning, what else has he got? Nada.” He plucked up a tiny scrap of something that might be edible, then dropped it again. “He’s gonna come to a bad end. An’ that’s my prophecy fer today.” He bowed as everyone applauded, then dived on an eyeball. No. It was a cat’s eye marble. “Phooey.”

“A  bad end,” said one of the professors, “is devoutly to be hoped. Ignorance is a dangerous weapon.” He turned to the wicked witch. “Madame, what can we do to ensure that the bad end is ultimately his and not ours?”

By this time, of course, all the refugees both old and new were becoming enraged at El Presidente and his endless war. A muttering was arising among the gathered people, and pretty soon, someone shouted out, “Hey—you professors know how to build bombs, doncha?” “Isn’t that what physicists do?” someone else shouted. “So hows about we build a big ol’ bomb and give El Presidente a taste of his own medicine?” At which nearly everyone raised their fists and began cheering.

The witch raised her hand to try to stop the cheering. “Wait!” she cried out. “If we start hurling bombs, then we become as bad as he is. Do we want that?”

Some of the refugees cried yes, it’s the only way to get back at him, the only way we can go home, while others stopped cheering and considered her question. “No,” some called back, “no, we don’t want to be like him. But what else can we do?”

One of the older refugees tapped Professor Schroedinger on the shoulder. “You did that experiment with your cat,” he said. “How about you just build a bigger box and put El Presidente in it? Then release that fatal gas! Who cares what other universe he goes to as long as he’s not here anymore?”

The professor shook his head. “That was a thought experiment,” he said. “And Sweetums, my cat, lived to a fine old age. I have no definitive proof that the thought experiment would work on the macro level in what we call ‘real’ life.” “And,” said Professor Heisenberg, “we have no more scientific equipment.”

While everyone was thinking about this, one of the louder refugees pushed his way through the crowd. When he reached the center, he approached the witch. “You keep saying you’re a wicked witch. Well, prove it! Be wicked! Invent quantum magic! Find a way to send El Presidente to some other universe. Or chop him up into quantums and send parts of him to multiple universes.”

This set everyone to whispering and muttering again. The idea of quantum magic even got the two professors thinking. After a brief conversation, they nodded at each other and turned to the witch. “We may be renowned theoreticians, but you’re the witch. How would this work? Can thoughts become things?”

And so the wicked witch let herself be persuaded. “Build another scarecrow and we’ll see what we can do. Professors, will you assist?”

A few days later, on the spring equinox when light and dark are equally present, refugees from far around returned to the field and took their places in a huge circle that was many layers of people deep. A new scarecrow (wearing a nice red tie) stood in the center, and the two ravens were dancing on its shoulders. As the wicked witch took her place at the north and cast the magical circle, the ravens flew around the circle nine times.

“Let us begin our magic,” said the witch. “Our honored professors worked on the subatomic level, with particles and waves. One thing they learned is that the particles and waves like to change form and become wavicles. I don’t know what a wavicle looks like…but we have our imaginations! What do you think a wavicle might look like?” She was silent for several minutes as the people built images of wavicles in their minds. “And now we attempt our quantum magic,” she said. “Throw your wavicles at the scarecrow and visualize them going to El Presidente to punish him for his crimes by being dissolved and his parts sent to multiple universes.” A few minutes later, the scarecrow disappeared.

 

Barbara Ardinger, Ph.D. (www.barbaraardinger.com), is a published author and freelance editor. Her newest book is Secret Lives, a novel about grandmothers who do magic.  Her earlier nonfiction books include the daybook Pagan Every Day, Finding New Goddesses (a pun-filled parody of goddess encyclopedias), and Goddess Meditations.  When she can get away from the computer, she goes to the theater as often as possible—she loves musical theater and movies in which people sing and dance. She is also an active CERT (Community Emergency Rescue Team) volunteer and a member (and occasional secretary pro-tem) of a neighborhood organization that focuses on code enforcement and safety for citizens. She has been an AIDS emotional support volunteer and a literacy volunteer. She is an active member of the Neopagan community and is well known for the rituals she creates and leads.